First published in 1982. The intent of this book is to build an understanding of the people who create humor and are expert at making people laugh. Who are the comedians and clowns of the world? Where do they come from? Why are they so dedicated to tickling funny bones? In what ways are they unique? It is primarily to studying comedians, clowns, and other funny people. It seeks to provide an understanding of the origins, the motivations, and personalities of those who make humor and in exploring the factors that shape actors and other public entertainers.

First published in 1982. The intent of this book is to build an understanding of the people who create humor and are expert at making people laugh. Who are the comedians and clowns of the world? Where do they come from? Why are they so dedicated to tickling funny bones? In what ways are they unique? It is primarily to studying comedians, clowns, and other funny people. It seeks to provide an understanding of the origins, the motivations, and personalities of those who make humor and in exploring the factors that shape actors and other public entertainers.

A USA Today Bestseller! Standing between you and the man you CAN be is one thing: The Mask of Masculinity. Lewis Howes grew up as an athlete. He was a two-sport All-American, played almost every sport in high school, and went on to play football professionally. Howes then transferred his competitive nature from sports to business, building his podcast, “The School of Greatness,” into a global phenomenon and becoming successful beyond his wildest dreams. But his whole identity was built on misguided beliefs aboutwhat “masculinity” was: dangerous, false ideas learned from teammates and coaches in locker rooms and stereotypes in the media. Like so many men, Howes grew up to be angry, frustrated, and always chasing something that was never enough. At 30 years old, outwardly thriving but unfulfilled inside, Howes began a personal journey to find inner peace and to uncover the many masks that men—young and old—wear: by asking for advice from some of the world’s best psychologists, doctors, and household names like Tony Robbins, Alanis Morissette, and Ray Lewis. That journey created this book—a must read for every man, and for every woman who loves a man. In The Mask of Masculinity, Howes exposes the ultimate emptiness of the Material Mask, the man who chases wealth above all things; the cowering vulnerability that hides behind the Joker and Stoic Masks of men who never show real emotion; and the destructiveness of the Invincible and Aggressive Masks worn by men who take insane risks or can never back down from a fight. He teaches men how to break through the walls that hold them back and shows women how they can better understand the men in their lives. It’s not easy, but if you want to love, be loved, and live a great life, then it’s an odyssey of self-discovery that all modern men must make.

Accessible and amusing in style, Humour, Work and Organization explores the critical, subversive and ambivalent character of humour, work and comedy as it relates to organizations and organized work. It examines the various individual, organizational, social and cultural means through which humour is represented, deployed, developed, used and understood. Considering the relationship between humour and organization in a nuanced and radical way and this book takes the view that humour and comedy are pervasive and highly meaningful aspects of human experience. The richness and complexity of this relationship is examined across three related domains. They are: how humour is constructed, enacted and responded to in organizational settings how organizations and work are represented comedically in various types of popular culture media how humour is used in organizations where there is a more explicit relationship between the comedic and work. An exciting and controversial text, Humour, Work and Organization will appeal to students of all levels as well as anyone interested the full complexities of human interactions in the workplace.

This book focuses on the “dark side” of stand-up comedy, initially inspired by speculations surrounding the death of comedian Robin Williams. Contributors, those who study humor as well as those who perform comedy, join together to contemplate the paradoxical relationship between tragedy and comedy and expose over-generalizations about comic performers’ troubled childhoods, addictions, and mental illnesses. The book is divided into two sections. First, scholars from a variety of disciplines explore comedians’ onstage performances, their offstage lives, and the relationship between the two. The second half of the book focuses on amateur and lesser-known professional comedians who reveal the struggles they face as they attempt to hone successful comedy acts and likable comic personae. The goal of this collection is to move beyond the hackneyed stereotype of the sad clown in order to reveal how stand-up comedy can transform both personal and collective tragedies by providing catharsis through humor.

Drawing on the generic and mythic strength of comedy and the theories of Bakhtin, Bergson, and Hobbes, this book identifies the radical nature of early modern English comedy. The satirical comedic actions that shape the "Shepherds' Play," Thomas Dekker's pamphlets, and the comic dramas of Marston, Middleton, and Jonson are all driven, Bowers points out, by an ability to criticize authority, assert plebeian culture, and insist on the complexity and innovation of human discourse. The texts examined (including The Jew of Malta, Metamorphosis of Ajax, Antonio and Mellida, Bartholomew Fair, The Alchemist, and A Chaste Maid in Cheapside) simultaneously create and employ standard comedic elements. Farce, absurdity, excess, over-the-top characters, unremitting irony, black humor, toilet humor, and tricksters of all types - such features and more combine to satirize medical, religious, and political authority and to implement necessary social change. Written with a narrative ease, Radical Comedy in Early Modern England shows how comic interventions both describe and reconfigure prevalent authority in its own time while arguing that, through early modern comedy, one can observe the changes in social behavior and understandings characteristic of the Renaissance.

Critical studies attempting to define and dissect American humor have been published steadily for nearly one hundred years. However, until now, key documents from that history have never been brought together in a single volume for students and scholars. What's So Funny? Humor in American Culture, a collection of 15 essays, examines the meaning of humor and attempts to pinpoint its impact on American culture and society, while providing a historical overview of its progres-sion. Essays from Nancy Walker and Zita Dresner, Joseph Boskin and Joseph Dorinson, William Keough, Roy Blount, Jr., and others trace the development of American humor from the colonial period to the present, focusing on its relationship with ethnicity, gender, violence, and geography. An excellent reader for courses in American studies and American social and cultural history, What's So Funny? explores the traits of the American experience that have given rise to its humor.

According to psychological research on acting, the histrionic personality consists of a compulsive tendency to play-act, exaggerate emotions, succumb to illusions, seek attention through speech, body language and costume, to be seductive and impulsive. An original intervention in the critical history of Shakespeare’s most famous play, Histrionic Hamlet argues that the Danish Prince is a stage representation of just such a personality—a born actor and a drama queen rather than a politician—incongruously thrown in the middle of ruthless high-stakes power struggle requiring pragmatic rather than theatrical skills. Uniquely among other English revenge tragedies, in Hamlet a histrionic protagonist striking a series of gratuitous, baffling, self-indulgent, and counterproductive poses is called upon to carry out a challenging and brutal political task, which he spectacularly and tragically mismanages. Unable to perform on a theatrical stage as a professional actor, the Clown Prince bitterly play acts anyway, turning all situations into opportunities of pretend play rather than effective political action. In consequence he wastes tactical advantages over his enemies, endangers himself, and jeopardizes his revenge plan, if ever there was one. Histrionic Hamlet should be of interest to students of Shakespeare, theater practitioners, and anyone interested in human dysfunctional and maladaptive behavior.

Stebbins begins with a history of stand-up comedy, giving vital background about the industry as it emerged and flourished in the United States and subsequently developed into a popular form of entertainment in Canada. He deals with the nature of comic performance in comedy rooms - cabarets designed specifically for stand-up comedy - and examines the career of the comic: how people become interested in comedy, how they progress as amateurs, how they survive on the road and how, sometimes, they become headliners and later writers for film and television. He also discusses the business of comedy: booking agents, comedy chains such as Yuk-Yuk's, room managers, and the comics themselves as entrepreneurs. As the first comprehensive study of a growing phenomenon, The Laugh-Makers will interest sociologists of humour and sociologists of occupations and will contribute to our understanding of Canadian popular culture.